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The Greek word translated self-controlled in Titus 1:8, is egkrates. This adjective only occurs here in the New Testament, though the noun form enkrateia is found numerous times (ex: Acts 24:25, Galatians 5:23, 2 Peter 1:6).

Thayer defines the term: having power over, possessed of (a thing). Mastering, controlling, curbing, restraining. Strong defines the term: strong in a thing (masterful); self-controlled (in appetite, etc.) temperate.

An elder needs to have mastery over his desires and inclinations. When God created us with desires, He intended us to interact in accord with His will. We are told to “be angry, and do not sin” (Ephesians 4:26). That the marriage bed is honorable and “undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4). That we are not to walk as the Gentiles walk, “in the same flood of dissipation” (1 Peter 4:4). An intemperate man is not worthy of the eldership.

In the New King James translation, the Greek term is translated “self-controlled” primarily because in modern English the term “temperate” (as found in the KJV) is used primarily regarding the use of alcohol. It is important to note that control over ourselves and our inclinations should be present in everything. “Whoever has no rule over his own spirit is like a city broken down, without walls” (Proverbs 25:28). It is a fruit of the Spirit (cf. Galatians 5:23), to be added to our faith (cf. 2 Peter 1:6). It will be present in every Christian who is pleasing God.

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The Greek term hosios is found in Titus 1:8, as one of the qualifications for elders, and is translated holy. This is one of 8 times the term appears in the New Testament manuscripts (Acts 2:27; 13:34,35; 1 Timothy 2:8; Hebrews 7:26; and Revelation 15:4; 16:5). As Vine notes in his definition of the term, it is used to refer to God, Jesus, certain Messianic promises to David, and to the character of Christians. It is found 41 times in the Greek translation of the Old Testament (Septuagint).

In Titus 1:8, the reference is to a character trait that must be present in those who would serve as elders. Strong defines it as proper, right, pious, hallowed. Thayer says it refers to those pious toward God, with a special and preeminent sense in which it refers to the Messiah Himself. Vine states that it refers to being religiously right, holy (as opposed to that which is unrighteous or polluted).

All Christians should have this character trait. When we consider that Jesus is perfectly holy, as His disciples we seek to be as He is. This requires us to acknowledge His authority, and to seek to submit to His definition of rightness and piety.

It is not enough to be religious. We must be religiously right. It is not enough to be pious, our piety must be toward God and His will. It is not enough to act as others see to be proper. We must act as God determines is proper. Then, and only then, are we holy. “Because it is written, ‘Be holy, for I [the Lord] am holy’” (1 Peter 1:16).

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The word “just”, translated from the Greek term dikaios, is a common word in the New Testament. It occurs 81 times in 76 different verses. The primary definition of the term is, according to Thayer: righteous, observing divine and human laws, one who is such as he ought to be.

This term, dikaios, is translated “righteous” a total of 41 times in the KJV of the New Testament. It is this wide sense of the term that is most common. A righteous (dikaios) person is upright, virtuous, and keeps the commands of God.

For example, in Luke 6:1, the term is used to describe the parents of John the Baptist, Zacharias and Elizabeth, “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”

In Titus 1:8, the term is found as one of the qualifications for elder. The term is translated “just” here, and seems to have a narrower definition than that found in the verse above.

Thayer states of the term dikaios: In a narrower sense, rendering to each his due; and that in a judicial sense, passing judgment on others, whether expressed in words or shown by the manner of dealing with them.

So an elder should be a just “judge” in his dealings with the flock. Here there is found the need for compassion and fairness in the exercise of oversight. Consider the destructive nature of a man in that position that does not deal fairly with brethren. His actions must instead be right, or just.

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The NKJV phrase, “a lover of good” appears only in Titus 1:8, as one of the qualifications of an elder. It is translated from the Greek word philágatho ).

This Greek term is from the root philos (fond of) and agathos (that which is good). Though the KJV translates the term, “a lover of good men”, it is important to note that there is nothing in the definition of the word or the context that limits it only to men. An elder is to be fond of all that is good. Here, the RSV, NKJV, ESV, and numerous other translations rightly leave off “man.”

The lexicographers all offer simple definitions of the term. Strong — fond of good; Thayer — loving goodness; Vine — loving that which is good. The term is plain, and easily understood.

Interestingly, the negative aphilágathos is found in 2 Timothy 3:3, when referring to ungodly people of the last days. Here the translation reads, “not loving good.”

The elder should have this as a part of his character because every Christian should have it as a part of his character! One of the identifying characteristics of the child of God is that he hates darkness, and loves the light. As Paul wrote in his treatise on love, that “it does not rejoice at wrongdoing, but rejoices with the truth” (1 Corinthians 13:6).

We are children of the light. Each of us are to love righteousness, and reject sin.

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This interesting phrase consists of two Greek terms, the familiar (me), translated “not”; and the word (orgilos), translated in the NKJV “quick-tempered”.

The word orgilos, an adjective, only appears in Titus 1:7. It appears four times in the Septuagint (the Greek translation of the Old Testament), in Proverbs 18:48, 21:9, 22:24, and 29:22.

Though the adjective only appears once, the verb forms (orgizo and parorgismos) and the noun (orge) also are found in the New Testament. Of interest is the verb (orgizo) in Ephesians 4:26, “‘Be angry, and do not sin’: do not let the sun go down on your wrath.” “Be angry” indicates provocation, and Vine states in this passage it indicates a “just occasion for the feeling.”

Everyone gets angry, but is there a legitimacy to the anger? If so, one may be angry, but is not allowed to let that anger cause him to sin — “do not let the sun go down on your wrath.”

It is not acceptable, though, to be prone to anger, or soon angry (Thayer and Strong’s definition of our word). In the KJV the phrase is translated “not soon angry.”

This should be true with every Christian. “For pressing milk produces curds, pressing the nose produces blood, and pressing anger produces strife” (Proverbs 30:33).

For an elder, to be quickly provoked to anger leads to destruction rather than edification. Overseers are to feed and protect the flock. This takes patience, and a mildness of manner that is incompatible with being “quick-tempered.”

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The word self-willed comes from the Greek term (authades), that is found two times in the New Testament. In Paul’s list of qualifications for elders in Titus 1:7, it is preceded by the word “not”, i.e. – “not self-willed.”

Thayer defines the term: self-pleasing, self-willed, arrogant. It comes from the root words autos (self) and hedomai (to please).

In 2 Peter 2:10, the word is used to describe the ungodly character of false teachers, and is coupled with the word presumptuous.

W.E. Vine states that it, “denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will.”

Biblical leadership necessitates an attitude of service rather than entitlement. Peter establishes this in his admonition in 1 Peter 5:2-3, that the elder is not to serve “for dishonest gain” nor “as being lords over those entrusted to you.”

The self-willed person is not particularly concerned with how his decision affects others, because he is focused on his own pleasures and desires. It is an inherently selfish characteristic, and has no place in the Christian’s life. God calls us to humble ourselves, and to be selfless in our love for God and man.

There are few things as destructive to the welfare of God’s people than a self-willed man serving as an elder.

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We have already studied a Greek term (anepilemptos), that occurs several times in 1 Timothy, and is translated by the English term blameless. Interestingly, there is another Greek word used by Titus in his list of qualifications for elder that is also translated blameless. It is the word (anegkletos). While the words are different, the meaning of the two words is for all intents and purposes identical.

So, if you were considering the qualification of elders there are two words, but really one qualification under consideration. Blameless correctly defines both.

The word Titus uses consists of the negative (a), and a root word that means “to call in.” Literally, to not call in. Vines describes the term: “with nothing laid to one’s charge (as the result of public investigation)… It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.”

As noted in the discussion of the first term, this can’t be stretched to indicate that false accusations would automatically disqualify a man to serve as an elder. If this were so, God’s people would be at the mercy of those who are opposed to righteousness (cf. 1 Peter 3:16). So we note what we said before regarding the other Greek term.

“The idea is to be a person against whom no accusation can be proven. This requires righteous living. No matter the attack, it is destined to failure because the character and reputation of the Christian is unassailable. This is a lofty, but worthy goal to seek and to meet.”

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1 Timothy 3:7 states that in order to be qualified to serve as an elder, a man “must have a good testimony among those who are outside.” Unlike some of the other qualifications, there is a reason stated for this qualification, “lest he fall into reproach and the snare of the devil.”

This qualification is straightforward. “Must” is an imperative. It is absolutely necessary because of the importance and nature of the position of elder. “Good” means pleasing, commendable. “Report” in the context of this verse is described by Thayer, “In an ethical sense, of testimony concerning one’s character.” “Are without” has reference to “those who do not belong to the Christian church” (Thayer).

This does not mean that false accusations will not be made by those antagonistic to the church (even Jesus suffered the same). It does mean that any true accusations that would sully a man’s reputation in the world would disqualify a man, lest he bring reproach to the people of God. He must not be worthy of blame! “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:11-12).

If he lacks character, Satan will snare an elder. He will use the man for his own purposes, and hinder truth.

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“Truly my soul silently waits for God; from Him comes my salvation. He only is my rock and my salvation; He is my defense; I shall not be greatly moved” (Psalm 62:1-2).

Christians who have a full and correct understanding of the nature of grace and faith have a great confidence in their salvation. It is God who accomplishes their redemption, so they can be sure that their service to Him will be rewarded in the end. This brings patience and comfort as they await the day where the Lord says, “Well done, good and faithful servant” (cf. Matthew 25:21).

Others, who place their trust in something other than God, have no such assurance.

“Surely men of low degree are a vapor, men of high degree are a lie; if they weighed on the scales, they are altogether lighter than vapor. Do not trust in oppression, nor vainly hope in robbery; if riches increase, do not set your heart on them.” (Psalm 62:9-10).

Remember:

“In God is my salvation and glory; the rock of my strength, and my refuge is in God. Trust in Him at all times, you people; pour out your heart before Him; God is a refuge for us.” AND “God has spoken once, twice I have heard this: that power belongs to God. Also to You, O Lord, belongs mercy; for You render to each one according to his work” (Psalm 62:7-8, 11-2).

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The word novice, found in 1 Timothy 3:6 comes from a Greek word that is used only here in the New Testament. It is the word (neophytos). Thayer defines the term: newly planted… a new convert, neophyte… one who has recently become a Christian.

It is necessary that a man be a Christian for some time in order to serve as an elder. One who is newly converted is not qualified to serve. Why is this? It is simple, living in the world does not equip a man to serve as an overseer of the Lord’s people. Becoming a Christian does not automatically change that truth, as experience and effort is required to grow in the faith sufficiently to be so equipped.

(1 Peter 2:2), “as newborn babes, desire the pure milk of the word, that you may grow thereby.”

(Hebrews 5:14), “But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”

In our context (1 Timothy 3:6), the Holy Spirit states that being a novice may lead one to be puffed up with pride. Consider what may happen to a babe in Christ who is appointed as an elder. He has not yet learned humility, and could easily become inordinately “proud” of such an honor. One who has experience and knowledge would not be so vulnerable to the same vice of pride that plagued the devil and led to his condemnation.

We need “meat-eaters” to serve as elders, not babies!

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(Ecclesiastes 8:2-4), “I say, ‘Keep the king’s commandment for the sake of your oath to God. Do not be hasty to go from his presence. Do not take your stand for an evil thing, for he does whatever pleases him.’ Where the word of a king is, there is power; And who may say to him, ‘What are you doing?’”

The wise man’s words ring true in our time. As pandemic mandates gain traction, and our society polarizes more and more each day, many feel that our government is guilty of overreach. Whatever your view of this particular matter, there are a few points that are beyond dispute.

FIRST, our responsibility to be obedient to the governing authorities is one that has God as it’s source. It is a part of our agreement as Christians. Paul agreed with the wise man on this matter (cf. Romans 13:2). Of course, there are limits (cf. Acts 5:29).

SECOND, doing what is unlawful (“an evil thing”) will bring consequences from the authorities — “for he does whatever pleases him.” It is always a losing hand to rail against “the man.”

THIRD, “Where the word of a king is, there is power.” We may not like it when the authorities abuse their authority. We may cry out and complain — but no amount of threatening on our part will keep them from doing what they want to do.

It is for this reason we long for eternity. We realize that in the end, this world is a mere layover to eternity. In the end all inequities will be resolved. All abuses will come to an end. All suffering will cease. Praise be to God! “But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled’” (1 Peter 3:14).

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In 1 Timothy 3:3, one of the characteristics that must be present in any who would serve as elder is described in the negative phrase, “not covetous.” The phrase comes from the single Greek word, aphilargyros. It occurs only once in this form in the New Testament. It consists of the prefix (a-) indicating the negative, and (-philargyros), which literally means a lover of silver.

So, the idea is that one who is serving as an elder must not be motivated by a love for money. Thayer defines the word: “not loving money, not avaricious.”

Later in the epistle, the apostle Paul wrote, “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10). The word is the exact same as the one we are considering, minus the negative prefix.

If we were to consider the opposite of the phrase “not covetous”, Paul indicates it would be “godliness with contentment” (1 Timothy 6:6). This is important for all of us. If we recognize the transitory nature of all things earthly, their value decreases in our mind. We must not “love the world, or the things in the world” (1 John 2:15). One who does certainly should not be leading the Lord’s people.

“For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26).

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As I write this short article, I am listening to the White House press secretary take questions from the press about the various issues facing our nation. She is very good at what she does. Favorable questions allow for the touting of the administration’s successes. Unfavorable questions are reframed, evaded or explained away. It is called spin, and it is a process that is common in our nation, regardless of party or circumstance.

While many if not most are aware of what happens in these circumstances, it doesn’t change the fact that such spin moves needles. It shapes, assists, and even changes perceptions to the benefit of the one who is being defended.

Religiously, the same things happen. Sophistry is defined as “the use of fallacious arguments, especially with the intent of deceiving.” As it is the truth that makes us free (cf. John 8:32), sophistry makes slaves of us all, (Colossians 2:1-10). This is why the deceptive efforts of the false teacher is condemned in such strong terms.

“These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage” (Jude 16).

Condemnation comes to the religious sophist. But, it comes to those who allow themselves to be deceived by their efforts as well (cf. 2 Peter 2:2,18).

“Beware brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Hebrews 3:12).

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The Greek term under consideration, amachos is found only twice in the New Testament, both times as a qualification for eldership (1 Timothy 3:3; Titus 3:2). In the NKJV it is translated by the phrase “not quarrelsome” in Timothy, and “to be peaceable” in Titus.

In a previous article, it was noted that this term is quite close in meaning to plektes, translated as “not violent” (NKJV, 1 Timothy 3:3; Titus 1:7). In the lexicons, the two words are defined in virtually the same way. Thayer defines amachos — not contentious; abstaining from fighting.

We also noted that there may have been a slight difference at the time of Paul’s writing in the usage between the terms. Where plektes seems to have carried more of the idea of physical violence, amachos seemed more to denote a willingness to argue or quarrel. Hence, the translation in the NKJV.

It is obvious that a pugnacious personality would not serve a man well in the work of shepherding. A tendency to argue or quarrel when presented with challenges that require a peaceable spirit would be counterproductive. Of course the same thing is true for every Christian.

Remember that Abraham called for an end of bickering and fighting with Lot and his herdsmen. His reason? “For we are brethren” (Genesis 13:8). This is a lesson that each of us would do well to learn and heed!

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The Greek word epieikes appears five times in the New Testament. The NKJV consistently translates the term “gentle,” (“gentleness” in Philippians 4:5). The KJV uses “gentle” for three of the five occurrences, but uses the term “moderation” in Philippians 4:5, and patient in 1 Timothy 3:3.

In 1 Timothy 3:3, the word is listed as a qualification to serve as an elder. In Philippians 4:5 and Titus 3:2 it is encouraged as a quality for all men. In James 3:17 it describes the wisdom that “is from above” along with other gracious characteristics.

The word is defined by Thayer: “1) seemingly, suitable; 2) equitable, fair, mild, gentle.” Interestingly, it is a word that is difficult to match in the English. One scholar uses the phrase “sweet reasonableness.” It seems that the idea includes a willingness to compromise regarding one’s own standing or rights in order to be humane or reasonable.

With regard to the eldership, it would require a man be willing to give consideration to particular circumstances in order to determine what an appropriate response would be. It would be an attribute able to heed Jude’s direction, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22-23).

This type of gentleness must be present in an elder, but is needed and appropriate for every child of God.

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